World Aftermodern

The RELIGION IN WORLD PS-MODERNO Jonas Matheus Sousa Da Silva Marked for the aesthetic one, the religion in the world after-modern wants to take care of the antropolgico-tecnicista necessity to live deeply the climax of a sensation transcendente that it means the irruption of the divine sphere in the existence human being. The aesthetic one, or dimension of the beauty, becomes an imperative in the cult if this to object the effectiveness in the announcement of the mystery that bursts of the absence and if makes gift with the man-religious one in the sacred time. In this track already it affirmed Mohana Joo (1995, p.90): ' ' Already we spend centuries contenting us in reflecting on God as Truth. She is necessary now to integrate the direction of the Beauty in the relationship with Deus' '. Divergent of a religious experience predestinold the laica desmitologizao as Peter Berger prenunciou (1985, p.119), when expressing the secularizao concept: ' ' For secularizao we understand the process by which sectors of the society and the culture are deducted to the domination from institutions symbols religiosos' '. The secularizao is figured as end of a restored rationalizing religion in modernity; from there the religious dimension of the person human being emerges in the contemporaneidade as pressing shout of satisfaction of on vital necessities to the sentimental sector, that are hindered in the advent of the reason, science and, technique; such search of satisfaction follows a style of consumista freedom, under gide marketing. The relations with the deity assume, in this line, the character of a commercial transaction and the welfare as blessing; what it bases the theological chain of ' ' Prosperidade' '. Data that ' ' democrtica' ' autonomy of the current human being, of – in having freedom and conditions to consume itself, in order to reach well-being, the religious ethics, in this mat, are not friendly stop with the universalizante categorical imperative, of the inexorable one to have, kantiano: The beginning of the autonomy it is therefore: not to choose seno in order that the principles of the choice they are enclosed simultaneously, in the same fondness, as universal law.